be talkatiue and exceede too farre in multiplying of words What though it be true that we say and so we know and are able to proue it Doth euery trueth befit euery time Should all men alwaies bee speaking all that they know It would bee a great meanes to hinder the increase of knowledge Some be talking when they haue more neede to heare some be teaching when they haue more neede to learne and many wrong themselues and them that are present in not giuing place to others that are more sufficient and better able to speake So did not Elihu he preferred his elders though not his betters before himselfe Hee would not open his mouth before his turne came and that he saw Iob and his three friends to Iob. 34. 4. 5. c. swerue out of the way on both hands Reproofe of those that destinate all their speehes and that in the ministerie of the Gospell to the setting forth of their owne praises It may truely be said of many that they preach not Christ so much as themselues contrarie to the faithfulnesse of Paul who preached not himselfe but the Lord Iesus Christ Their chiefe labour is not to win glory to God and men to saluation but credit to themselues and men to the admiration of their gifts and learning This they principallie aime at that all may be affected with their elocution that al may see the fruit of their wits that al may discerne of their skill in the tongues that al may witnes their paines in reading that all may wonder at their depth of iudgement If those be things that their hearts doe chiefly desire wee must conclude of them that their hearts doe publish foolishnes Verse 24. The hand of the diligent shall beare rule but the deceitfull shall be vnder tribute THe hand of the diligent that is diligent men who vse their hands or other members of their bodies or else their minds to some honest and profitable trauell according to their calling shall beare rule and attaine to some good place of estimation But idle persons whom want and other occasions draw to deceitfull courses to shift for themselues as wee haue shewed in the fourth verse of the tenth chapter shall be made vnderlings and brought into subiection and seruilitie Doct. They which are laborious and faithfull in meane places doe take the way to rise to an higher degree True it is that diuers attaine not to such greatnesse as others doe and yet be no lesse diligent then others are but the Lord maketh their inferioritie a step towards their heauenly aduancement and they are not without estimation in that low estate and God seeth their fruite to bee better and their comfort to bee more there than if they were raised vp to higher preferment Otherwise they that serue God in what place soeuer are sure to grow greater The Scripture proposeth examples hereof and sheweth how the point hath been verified in former ages Iacob at the first set himselfe to seruice and was at the commandement of an other man but at the last being painful and true he was able to keep seruants himselfe and other men were at his commandement Ioseph when hee came into Aegypt was bought and sold as a poore bondman but being faithfull in euery place that hee came into hee was promoted in euery place that hee came into When hee was a seruant when hee was a prisoner and especiallie when he was Prince Dauid had once the charge of a flocke of sheepe and thereof was not a little heedefull but afterwards hee had the leading of an armie of men and lastlie was exalted to the throne of a glorious kingdome Reasons 1 First promotion is from the Lord and hee setteth vp and putteth downe according to his owne will And therefore when he hath fitted men to authoritie by humbling them with labour he assigneth their places wherein they shall stand and by his providence preferreth them to the same some to bee Magistrates some to be Captaines some to be Ministers some to be Maisters some to bee Stewards some to haue one office and some another Secondly the hand of the diligent maketh rich and riches cause them that are wise and honest to be put into authoritie and imployed in the townes and places wherein they dwell or at least they grow to be housekeepers and beare rule in their owne families Thirdly painefulnesse with wisedome and faithfulnesse doth cause great personages to looke after them They entertaine them into seruice they put them in trust with their affaires they giue countenance vnto them and they many times are meanes of their rising and preferment And in this sense is that saying Thou seest that a diligent man in his businesse standeth before Kings and standeth not before the base sort Prou. 22. 29. Vse Reproofe of their follie that are ashamed and disdaine to take any paines vnlesse it be in seruing of sinne and lust and thereto they make themselues slaues and drudges And what is it that meaneth them to such nicenesse that they will not voutchsafe to put their hands to any worke or set their mindes to seeke for knowledge whereby they may bee fit for some good profession The feare of contempt the doubt that they shall bee little regarded if they applied themselues to such a base kinde of life It is not according to their birth and bringing vp to spend their time in labour or studie it will bee a hinderance to their preferment that they looke for But will they thus contrarie the word of God and crosse the trueth of his holy spirit Will they say that diligence doth make men contemptible when he saith the diligent hand shall beare rule will they say that idlenes doth bring men to promotion when he saith that the idle shall be vnder tribute He will as well crosse and contrarie them in their state and desires and make them feele his words to be true Who seeth not what beggerie and want and miserie they cast themselues into Are they not driuen to sell away and depart with that inheritance and patrimonie which their parents haue left them Are they not compelled to borrow and shift and to sincke deepely into debt And it is a true prouerbe that the borrower is seruant to the man that lendeth For further vse of this Prou. 22. 7. point see the fourth verse of the tenth chapter in the application of the second doctrine Verse 25. Heauines in the heart of a man doth bring it downe but a good word reioyceth it HEauines of heart that is such sorrowes or feares as are not godly and effects of faith but proceeding from infidelity or carnall respects especially being excessiue doth bring down the heart not humbling it kindely so as pride may be taken away but either filling it with discouragement or distemper against which the Prophet wrestled with sundry conflicts Why art thou cast down my soule and art vnquiet or tumultuous within me Psal 42. 5. Now withall
can take any delight in them further than hee looketh to the end and is refreshed with comfortable effects in the way Thirdly no man can desire the holy knowledge of God with truth and feruencie vnlesse he haue had some taste of the fruit of it and he that hath tasted of the fruit hath profited by the means and he that hath profited by the meanes will loue them euer afterwards They that finde the comfort of life haue formerly felt the benefit of food and they that are desirous to continue their life are not vnwilling to receiue their foode and they that hunger after foode for the continuance of life haue also an appetite to it in regard of the relish Vse 1 Refutation of their boastings that goe before all in speaking of their desire and forwardnes to please God and be saued and come behinde euery one in shewing any good notes of it They make their mouthes and not their hearts the principall seate of their loue and likewise their words and not their deedes their onely arguments doe proue that they doe loue It is very burdenous for them to liue constantly vnder a faithfull Ministerie Euerie godly sermon is tedious vnto them for length if it bee not ended within the houre for the manner if it sauour not of humane wit and eloquence for the matter if it be wholesome and liuely and come home to the rebuking of any sinne which they are not minded to forsake And yet they would haue vs all to know that none are better friends than they to knowledge And yet they must giue vs leaue againe to tell them that euery friend of knowledge is better affected than they are to instruction Consolation to them that thinke it no paines to be painfull in labouring for the bread of life They feele not they say the loue of the word of God the desire of faith and care of repentance c. But from whence proceedeth that is it not hence that they are greedie and couetous of getting abundance of loue and desire and therefore they thinke that which they haue to bee nothing in comparison of that which they would haue But these men must be well confuted their troubles their attention their meditations their paines their reading their questions their conference their ioy in Christian companie their diligence in all good exercises with willingnes doth manifestly shew the error of their doubts and feares But may not an hypocrite do all these things and yet haue no touch in him But may an hypocrite doe all these things in good earnest with resistance of hypocrisie May an hypocrite continue an hypocrite and yet bewaile his want of sinceritie in the presence of God alone with promise and purpose to performe euery seruice more sincerely if possibly by any meanes he may be able It was an argument wherewith Dauid confirmed his owne heart in assurance that he truly loued the Lord and vnfainedly sought his owne saluation because he loued the law of the Lord meditated in his word and kept his precepts And Iob taketh it for a sure effect of his vprightnes that he had not departed from the commandements of Gods lips but esteemed the words of his mouth more than his appointed foode Doct. Is brutish c. They that will not be schooled of God to learne Christian knowledge are no better than if they had no manner of knowledge They are not all children that hate this kinde of correction they are not all naturals they are not all idiots but they are all starke fooles Then many haue been fooles and yet learned Philosophers and many haue been fooles and yet deep Politicians and many haue bin fooles and yet euery way worldly wise men This doth God charge vpon the multitude the greater number of a whole people They are a nation voide of Deut. 32. 28. 29. counsell neither is there any vnderstanding in them Oh that they were wise then they would vnderstand this they would consider their latter end Yea the wittiest of them are so reputed in the prophecie of Ieremy My people is foolish they haue not knowne me Ierem. 4. 22. they are foolish children and haue none vnderstanding they are wise to doe euill but to doe well they haue no knowledge Reasons 1 First their carnall wisedome is altogether vnsufficient to make them seruiceable to God or any thing which they doe to be acceptable vnto him and it standeth them in no steed for their credit For those which bee vile in his eyes shall in time be base in the sight of men and the punishment of their follie in the end shall make it appeare they were fooles all the time before Of this point speaketh the Prophet The wise men are ashamed they are afraide and taken loe they haue reiected the word of the Lord and what wisedome is in them Ierem. 8. 9. Secondly their carnall wisedome can neither preserue them from death nor prepare them to die blessedly It cannot stay their life from going neither can it stop the curse from comming Thirdly it cannot deliuer them from damnation in the world to come but rather increase the grieuousnes of their punishment It hath kept possession against this holy vnderstanding it hath made them vncapable of all good instructions it hath made them impatient of any rebuke it hath held them in ignorance and disobedience al their life and see what their ignorance will bring them vnto after their death The Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring 2. Thess 1. 8. vengeance to them that know not God and which obey not the Gospell of our Lord Iesus Christ Now lay all these things together and see wherein any man is bettered by any knowledge or wisedome which is ioyned with contempt of grace Doth hee thinke to please God the better the more is he offended Doth he hope to winne credit by it it will bring him to shame Would he haue it to keepe him from troubles it will draw him into them His death is made the more vncomfortable and bitter and his destruction following much more horrible and fearfull Vse Admonition to take heed that we conforme not our opinions to the iudgement of the world for that is directly contrarie to the testimonie of God Carnall reason and sturdie affections and vnbrideled tongues say that they are fooles which will digest reproofes and checks and suffer themselues to be censured but the heauenly wisedome and diuine trueth the sacred scriptures say that they are wise which hearken to the rebukes of Gods holy word and fooles as bad as beasts that despise them Ob. But men will laugh at our simplicitie if wee sit downe by such indignities Resp But God will laugh at our miseries if we quarrell with admonitions and counsels when hee vouchsafeth them vnto Prou. 1. 26. vs. Verse 2. A good man getteth fauour of the Lord but a man of wicked imaginations will he condemne A
of the man is the mouth of the mans treasure that which he speaketh he best loueth that which is most in the lippes hath greatest place in the heart If therefore the trueth be deere vnto him he will assuredly shew it forth when hee shall stand for that purpose before God and his substitute and doe so good a seruice of loue and pietie but if hee haue any fellowship with falsehood he will now take part with it beeing voide of the feare of God and affraide to displease man and hauing so fit opportunity to gratifie his fleshly friends and to procure thanks and recompence to himselfe Secondly no man exerciseth the truth at any time conscionably but by the spirit of trueth and that directing mens hearts at other times in matters of lesse weight will not faile them at their greatest neede when they are to performe a duetie of so great importance and so on the other side Sathan hath the disposing of their tongues that giue themselues to lying he is their father he teacheth them their trade and tasketh them in their worke and they be wholy at his commaundement and who doubteth but that he will commaund them to be on his side and to take against the truth so farre as the knowledge of the truth shall make against his practises Vse Instruction for them that would not fall to falsewitnesse bearing that would not incurre the displeasure of God and hazard the losse of their owne credit that they acquainte themselues with true speaking in all their words so as it may bee familiar with them when they are in any cause to bee disposed that they deale soundly in the company of few lest they shew their falsehoode in presence of many that they hate all lying among the meanest and thereby auoide it among the greatest 2. To iudges and magistrates and all ministers of iustice that they be very circumspect so farre as in them is what manner of persons they admit for Iurours and Quest-men to deliuer vp verdicts or to be accusers or witnesses for giuing in of euidence and well to sift the testimonie of thē that are wont to faile of fidedelitie lest as they vse to fill mens eares with vntruths so they also defile the place of iudgement with periurie and vniustice How many righteous men may a few such deceiuers turne out of the right way what wrong may they offer what hurt may they doe what mischiefe may they worke both in oppressing them that are innocent and clearing of the wicked Doct. 2 Will shew righteousnesse vseth deceite c. The speaking of true words is no note of a faithfull man vnlesse it bee in due manner and plaine meaning False witnesses doe not alwaies vtter flat lies and palpable vntrueths for then they would be soone espied and quicklie conuinced and easily confuted they would bee censured of euery man and credited of no man but their fraude is couered with a faire shew of veritie as slips of copper appeare to be good coine when they are gilded ouer The promise of euerlasting life is not giuen to all that speake the trueth but onely to them that speake Psal 15. 2. the trueth in their hearts that is in sinceritie and vprightnesse The diuell himselfe did speake that which was true and euen the words of holy trueth to Iesus Christ when he said that God had giuen a charge to his Angels to hold his people in their hands Matth. 4. 6. that they should not dash their foote against a stone but it was guilefully deliuered a materiall part being suppressed and the rest peruerted to draw him to sinfull presumption It was a true information that was giuen to Saul by Doeg that Ahimelech the 1. Sam. 22. 10. 23. 19. Priest had ministred both foode and weapon to Dauid and by the Ziphims that Dauid hid himselfe in the wood by them It was a true informatiō that was giuen to Nebuchadnezzar by the Chaldeans that Shadrach Meshach and Abednego would not serue his Gods Dan. 3. 12. nor worship the image that he had set vp and it was a true information that was giuen to Darius by his princes that Daniel regarded not the decree that he had sealed but made his petition three times a day but all these true informations were made by false men of Dan. 6. 13. deceitfull lipes and malitious hearts for wicked purposes Reasons 1 First God heareth our words beholdeth all our proceedings he looketh to the heart especially and obserueth likewise the manner of our testimonies not onely what is vttered but how much whether all that ought to be or more then should bee or the iust measure that is required and onely they that can approue themselues to him for sinceritie and vprightnesse are to be reputed faithfull and the rest are but craftie dissemblers Secondly if true words alone would passe for currant without further respect of drift and manner those things would be many times separated which God would haue alwaies ioyned together and those things would be made opposite which hee appointeth to be subordinate one to another trueth is oftentimes spoken without loue that will peruert iustice and true dealing and stirre vp oppression and violence as is to be seene in the former examples But so it must not be a breach must not be made among those that are euer to be knit together with an vnseparable bond of vnion Thou shalt sweare saith the Prophet the Lord liueth Ierem. 4. 2. in truth in iudgement and in righteousnesse that is thou shalt truly rightly and righteouslie professe him and take an oath by him when thou hast a cause and calling to sweare and accordingly dispose of all the rest of thy speeches Vse 1 Instruction so to order and guide our lippes in all that we say that men may finde nothing but veritie in the matter which wee declare and God may see nothing but sinceritie in the end which we propose And so though we be sifted yet we shall not bee shamed and though there bee accusations as the trueth must looke to be quarrelled withall yet there will bee no conuictions so long as an vpright heart doth cleere vs. Reproofe of guilefull persons whose trade is to be painters of bad causes If any man haue ragged torne and rotten matters in hand which euery honest man reiecteth let him come to them and they will set such colours and pictures thereupon as shall make them appeare very beautifull But let them know that they shall make themselues to be base and God will bring such cunning deceiuers as hee hath alreadie dealt with diuers aequiuocant sophisters to shame and contempt Verse 18. There is that speaketh words like the pricking of a sword but the tongue of wise men is health THere is a brood and companie of sinfull fooles which speake words like the prickings of a sword that is dangerous and pernicious which pierce deeper to the hurt of mens names and states then the
his purse and the other in his conscience He would haue commerce and traffique to proceede from loue to be exercised in loue and more to increase loue and this course is altogether contrarie to loue and a meanes to ingender vnkindnes and hatred Hee requireth that iustice and equitie should moderate these affaites and that no man should oppresse or 1. Thes 4. 6. defraude his brother in any matter but here is filthie lucre most respected and followed and our brethren wronged and beguiled Thirdly this sinne is so much the more lothed of God by how much it is better liked of them that practise it Their closenes and cunning in acting of it doth for a time augment their wealth and not impaire their credit and therfore they count their course lawfull and themselues happie for such prosperous successe because man findeth no fault with them they thinke that God findeth no falsehood in them and seeing yet they haue no punishment inflicted vpon them they dreame also that no wickednesse is committed by them For so the Prophet complaineth Hee is a Hos 12. 7. 8. Merchant the ballances of deceit are in his hand hee loueth to oppresse And Ephraim said notwithstanding I am rich I haue found me out riches in all my labours they shall finde no iniquitie in me that were wickednesse Vse 1 Admonition not onely to forbeare all fraudulent and wrongfull dealing but with hatred to detest it and with horror to flie farre from it That which is hurtfull to our brother is hatefull to God and therefore can neuer bee helpefull to vs. If he iudge it vnrighteous we shall finde it vnprofitable if it be damnable in his sight and therefore his soule doth hate it it will at last bee in our sense and our soule shall rue it It may bring monie and wealth and raise vp mens state and familie but it will draw downe iudgements vpon familie state and wealth and monie and make all to be execrable For that which is spoken in another case is also verified in this Bring not abomination into thine house lest thou bee Deut. 7. 26. accursed like it but vtterly abhorre it and count it most abominable for it is accursed As the gold and siluer and other costly matter whereof the idols were made and wherewith they were adorned was execrable in respect of impietie so is this trade of getting and riches so gotten in regard of iniquitie And therefore both are very offensiue to the Lord both are pestilent to mens families both are perilous to their state both are pernicious to their soules For a cursed possession may make the person accursed and bring the whole house to desolation Which should perswade men not onely to make stay of getting goods vniustly but to make no stay of ridding their hands iustly thereof For as they sinne grieuouslie which indirectly receiue that which is none of their owne so doe they also that retaine it and restore it not to the right owner And therefore in Micah it is set as a note of sinners and such as are obstinately sinfull and which conceiue of God as a patron of their sinfulnesse that vpon admonition giuen vnto them from the Lord would not reforme their falsehood Are yet the treasures of wickednesse in the house of the wicked and Micah 6. 10. the scant measure that is abominable Shall I iustifie the wicked ballances and the deceitfull weights Reproofe and terror of gamesters and those that make Dice Cardes and Boules with such like instruments of iniury to be the measures of their trade and the meanes of their maintenance Thereby are they made as odious to God as infestuous to men and as great aduersaries to equitie as they which by false weights doe wrong their chapmen They being ashamed to appeare in their practise doe secretly defraud men like theeues that filch in a corner but these impudently glorying in their sinfulnesse doe openlie professe their purpose like robbers that commaund mens purses by the hie way side They take the way to bring some part of their neighbours goods to their hands by receiuing much for a little but these striue to draw euery part to themselues by getting all for nothing And for this cause whatsoeuer successe they haue howsoeuer the world goeth with them they speed vnhappily If they winne other mens mony they lose their blessednes and Gods gratious fauour If they lose their owne monie they get a curse and Gods grieuous displeasure Doct. 2 But a true weight c. The Lord doth not onely respect the pietie which is vsed in his owne worship but the truth and iustice that is performed to men When the Lord himselfe is asked what manner of men should dwell in his tabernacle and rest in his holy mountaine that is which should haue a good estate here and an habitation for euermore in heauen he describeth them by their innocent and harmelesse behauiour towards their brethren Hee that walketh vprightly and Psalm 15. 2. worketh righteouslie and speaketh the trueth in his heart Hee certenlie regardeth that worke which hee so largely rewardeth with such wages and hee is well pleased with that person in this life whom he will receiue to life euerlasting and equall it is with him that they which conuerse with earthly people in righteousnesse should also continue with heauenlie saints in glory Reasons First they doe seruice herein to God himselfe for in conscience of his will and obedience to his word they giue themselues to this vprightenesse Secondly it is his owne worke and proceedeth from himselfe for all righteousnesse is the grace and fruite of his holie spirit As flesh and bloud with nature and reason did neuer yet beget any sound pietie and religion so it neither will nor euer can direct any mans heart to true iustice and righteousnes Thirdlie trueth both in word and deed is a part of his glorious image whereby his people are confirmed and made like vnto him and therefore he cannot but take delight in that which is so agreeable with his owne nature and a liuely representation of himselfe Vse Consolation to them that doe constantly and conscionablie addict themselues to the exercise of equitie None hath truely learned this but such as haue been apprentices in heauen whom the Lord hath informed in the mysterie of this trade Ob. But manie others gaine more monie and thriue faster and grow greater then they doe Sol. But they gaine more comfort and thriue better and grow happier then all others doe For howsoeuer it fareth with their state for quantitie of earthly possessions it cannot but goe well with their soules for plentie of heauenlie graces and though paraduenture they haue presently but little substance in their houses yet there remaineth from them an ample treasure in the heauens and that which is best for thē is most firmely assured to them which is Gods euerlasting loue and fauour Albeit therfore thy vocation bee meane and of no great
flatter or countenāce or beare out wicked persons in their sinfull courses He that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him Pro. 24. 24. Reasons 1 First if a good name be a thing most desireable and a treasure to be preferred before gold and siluer and other precious commodities then it must needes he that an euill name and infamie is a thing very loathsome and worse then the losse of any earthly thing yea then very needines and beggerie Secondly they which by their owne desert haue stirred vp complaints against themselues are not onely smitten with the breath of mans mouth but with the stroake of Gods hand Hee purposeth it in his counsell he threatneth it in his word hee effecteth it in his prouidence he hearkeneth thereunto in pitie to them that be oppressed and in anger against them that are oppressors Neither is this the case of violent men alone and such as heare euill for hard dealing but of all sorts of sinners which blemish themselues with any kinde of misbehauiour Vse Reprehension of impudent persons which haue hardned their faces that they cannot blush or bee ashamed nor desist from their shamefull misdemeaners howsoeuer they are thought of or speake against If they bee exhorted to any good dutie which carrieth no credit among such as are carnall or disswaded from any euill custome which carrieth no disgrace among them that are sinfull their present answere is What will men say But let them heare that their pride or vnthriftines or couetousnesse or vnconstancie or faithlesnesse in couenants c. is much censured many take great exceptions against them they shift their hands and goe quite on the other side Say all what they will I care not for it better men then I haue been spoken against Christ himselfe had scarse a good word of the most But the question is not how good men haue been dealt with but how they deserued to be dealt with True it is and we confesse it that many refused to speake good words of Christ but did Christ euer prouoke them to it by euill deedes to them But words say they are winde and reports a wonder for nine daies But their crimes say we are more then winde and their guiltines will not be blowne away in nine thousand yeeres That which men speake truely against them God will charge more fully vpon them at the last day and his wordes will be as fire and his sentence will not vanish away at all but continue to their shame and torment for euet Verse 27. He that diligently seeketh good shall get fauour but he that seeketh euill it shall come to him Doct. HE that seeketh carefully with an vpright heart to benefit those among whom he liueth in any good manner taketh the best way to win the hearts of the people and is like to haue the hearts of good men knit vnto him and certaine to obtaine and inioy Gods fauour and louing kindnesse And he that plotteth or practiseth mischiefe against others of all others shall be most hurt thereby himselfe He that would bee well thought of must not onely wish well but indeuour to do good to his brethren To beare good affection to mankind but especially to Gods Church and people is a thing pleasing to God and godly men but men see not the affection to be good further then it is manifested by effects and God seeth that affection not to be good which is voide of a working vigour and fruitfulnes By what steps did Nehemia ascend to that estimation which is had of him in the Church in the Scriptures and in Gods owne presence now in heauen He inquired of the state of his brethren he mourned for them he fasted for them he prayed to God for them he spake to the King for them he vndertooke a iourney for them he was indaungered he was reproched he was traduced and all for their sakes And therfore it an was effectuall petition which hee offered to God Remember me O my God in Nehem. 5. 19. goodnes according to all that I haue done for this people How came Onesiphorus to be so deere to Paul and so much beloued of God himselfe who hath registred his name in an euerlasting record euen in his owne holy scriptures by shewing himselfe kind and bold and bountifull to the Apostle He did not onely desire that Paul might doe well but tooke the paines to come to Rome and 2. Tim. 1. 16. there also visited him in the prison and so prouided that by his meanes he might doe the better Reasons 1 First it is the nature of loue to expresse it selfe by testimonies of beneficence and goodnes For it is not a loue in trueth if it bee not in deede aswell as in word and tongue 1 Ioh. 3. 18. Secondly there is no sincerity where is no exercise of weldoing and therefore it will do no more good to our selues to thinke or say we desire well to them whom we set our selues no way to doe good vnto then it doth to an hungrie person to bid him eate and Iam. 2. 15. giue him no meate or to one that is cold to wish him warmth and minister to him neither fire nor clothing Vse Reproofe of them that take a contrarie course to get loue and good liking As for Gods fauour they either count it to be so little worth as they regard it not at all but thinke the least well doing too great a price for it or else to be so common and ordinarie as that it will be found without seeking or els such an excellencie to be in themselues as that God cannot but take delight in them howsoeuer he be disposed towards others And for mens affections and good opinion they hope to come by them by easier meanes and that is by making themselues popular in practise of some plausible sins in yeelding libertie for all licentious courses to them that liue vnder them in procuring impunity to disordered persons So that whereas God in his word here saith hee that seeketh good shall get fauour they in their deedes say hee shall get fauour that exerciseth euill For the other part of this verse looke the seuenteenth verse Verse 28. He that trusteth in his riches shall fall but the righteous shall florish as a branch HE that so reposeth vpon his wealth as that for loue and desire thereof hee is willing and in confidence thereof hee is bold to sinne against God hee which hopeth it will keepe him from troubles or rid him out of troubles or any way conferre happinesse to him this man shall surely bee brought downe and fall into mischiefe And so by the same proportion shall all those which trust to men or to wit or to any other creature On the other side iust men are all on the mending hand they are well planted they grow in a fruitfull ground by the riuers of water they haue the Lord Iesus
Christ for their roote they haue God the Father to dresse and keepe them and therefore they shall flourish as a branch which groweth and hath greene leaues The drought of aduersitie shall not hurt them the dewes of wholesome prosperitie shall not faile them They shall haue safetie for their bodies graces for their soules competencie for their state and all good furtherances for their euerlasting glorie Thus standeth the opposition The wicked trust in their riches and they shall fall like rotten boughes but the righteous trust in the Lord and they shall grow like flourishing branches Doct. Though the stayes of many wicked men seeme to be the stronger yet the states of all godly men proue to be the surer If safetie consisted in wealth and happinesse in height wee could not but yeeld that diuers sinfull persons were grounded in great safety and happinesse for they haue the world at will are mounted vp to eminent places And if perill did alwayes accompanie pouertie and miserie likewise a meane condition who could denie but that the most of the best men should euer bee found in the worst case and of all others the most miserable for that they are commonly poore and base in the world But if God in his iust iudgements doe lift vp his enemies hie to cast them downe the lower and if his seruants take rooting low that they may grow vp the hier then let the wicked take heede of a downefall and then let the righteous not doubt of a rising The thirtie seuen and seuentie third Psalmes are treatises wholy vpon this argument besides many other texts of Scripture And this commeth to passe to both sides First in regard of the different and Reasons 1 contrarie choise which they haue made of helpers to themselues What doe sinfull persons and wicked men take to bee their staues to leane vpon and that with their whole weight Euen fleshly supports as goods and riches which are slender reedes that will breake and run into their hands and shoulders and lay them flat on the ground These they build vpon as a foundation most firme and stable these they depend vpon as friends most sure and faithfull these they trust vnto as holds most strong and mightie And yet is there any thing more vncertaine more deceitfull more weake and feeble then these are They bee fugitiue and away they goe when they should sticke to a man they be false and performe nothing that they promise They say giue vs your heart especially when we increase we haue power to doe you all good But Dauid saith If riches increase set not your heart Psal 62. 10. 11. theron God spake once twice haue I heard it that power belongeth only to God There was neuer any Papist or heathē man more deceiued in dumbe Idols then worldlings be in the hope of their monie and substance The images haue as much sense to heare and speake and deale for them which pray to them as gold and siluer and other treasures haue ability in themselues to helpe them that make them their gods and many more are illuded by these then by the others And whom doe the godly make their refuge In whom is their hope fixed in God omnipotent eternall endles in mercie wisedome and trueth whose good prouidence doth neuer faile them in life whose gracious fauour doth not forsake them at death And that one word may comprehend all and that is infinitely much and more then heauen and earth can comprehend he is God euery way for them al-sufficient Secondly in regard of their behauiour towards the Lord. The wicked commit an execrable sacriledge spirituall treason they cast off that loyaltie that is due only to him yeeld it to the abiect and contemptible creatures for so may they be called when they are matched as equals or preferred as superiours to their Creator And this is done in all vaine confidence as it was spoken of trust to flesh bloud so to all of that kind Cursed be the man Ierem. 17. 5. that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. Confidence is a prerogatiue and royaltie that the Lord neuer communicateth to any vpon any conditions He so calleth for loue to himselfe that men also should bee loued for his sake and feared and reioyced at and the like is in other affections but to trust in any besides him is as much as in vs is to set the imperiall diadem of heauen and earth vpon their heads Now the godly relying altogether vpon his fidelitie and power yeeld him homage and declare themselues to be his loyall faithfull and obedient subiects and performe a most acceptable seruice vnto him Vse 1 Instruction to be so much more industrious for righteousnes than riches by how much it is better to bee a liuing tree than a dead stocke and to stand fast in the state of all good happinesse than to fall into sinne and shame and miserie and destruction So much goodnes as any man hath so much he hath of faith so farre he sheweth the sappe and vertue of his roote so certaine and assured he may be of perpetuall firmnesse and stabilitie And looke what measure of vaine confidence is in euery one so much sinfulnes is in him and therefore the contrarietie is set betweene such as trust in their riches and the righteous because hee that hath affiance in his wealth must needes bee euill and hee that is righteous must needes trust in God and so sure it is that Gods strokes and iudgements will pursue him and to his owne inabilitie of standing he shall haue this added that God will push at him and cast him downe Terror for couetous Idolaters which make their goods their gods and their greedie getting their deuotion and their plentie their safetie and their pastures fields barnes shops warehouses or coffers their heauen Like foolish men they waite vpon lying Ionah 2. 8. vanities and forsake their owne mercie It is as easie for a croppe of corne to thriue vpon a waste Heath or in the middest of a thornie hedge or thicket of bushes as it is for grace to grow in their hearts and it is as easie for a cable rope to goe through an needles Mark 10. 24. 25. eye as for them to enter into the kingdome of heauen And yet they think al to be well and their state to be happie yea they presume so farre of their owne standing that vpon confidence of their power they doubt not but to giue others the fall they hope that their withered rotten stickes shall be able to roote vp and throw downe the strongest Cedars that grow in the Church of God Such a one was Doeg that thought to doe great things against Dauid but Dauid did after a sort defie him and bad him doe his worst yea he derided and told him that the worst would bee his owne Why boastest thou saith he in thy wickednesse O man of power
edge and point of a sword doth to ones bodie But the tongue of the wise is health their speeches are holesome and helpefull both to themselues and others Doct. 1 No weapon is more hurtfull then a wicked tongue Among all the complaints which the godly and Gods owne spirit make against the wicked in the scriptures they seldome complaine of any thing more then of their virulent and pestiferous mouthes It is said of flatterers that their words are more gentle then oyle and yet they are swords Psal 55. 21. It is said of false accusers such as Doeg was that their tongues are sharpe rasors that cut deceitfully Psalm 52. 2. It is said of false witnesse bearers that they are like hammers and swords and sharpe arrowes Prou. 25. 18. It is said of all sorts and of euery one of them that their throate is an open sepulchre they haue vsed their tongues to deceit the poison of aspes is vnder their lippes Rom. 3. 13. Reasons 1 First they cause swords to be drawne and bloud to bee shed and men to be slaine and much mischiefe to be wrought Ahimelech and his brethren the Priests were killed by the tongue Naboth and his sonnes were killed with the tongue Our Sauiour Christ himselfe was killed by the tongue as Peter chargeth vpon thē that procured his death Him haue ye taken by the hands of the wicked and haue crucified and slaine you desired a murderer to be giuen you and killed the Lord of life Act. 2. 23. 3. 15. Secondly the sword or any other weapon can onely hurt them that are present and in place neere to it but the stroke of the tongue will light vpon them most daungerouslie that are absent and farre off no place or distance can helpe against it and one man may doe mischiefe thereby to a great multitude Doeg with one breath destroyed the whole citie of Nob both man and woman both child and suckling and yet was not present at it 1. Sam. 22. 19. What a slaughter would Haman haue made throughout the whole Persian Monarchie if the Lord had not wonderfully preuented it Thirdly when men be assaulted with weapons others will bee rcadie according to their power and opportunitie to succour and defend them or to pitie them for the wrong and violence which they sustaine but a malignant tongue causeth others to smite those whom it smiteth either by reporting that which it affiirmeth or by beleeuing that which it reporteth Fourthly the sword can onely wound the bodie and take away the naturall life and when the breath is gone the paine is ended but a pestilent tongue may poyson the soule and depriue men of euerlasting life and bring vpon them perpetuall torments for euer Vse 1 Admonition to be warie how we carrie our tongues that they be safely put vp from doing of hurt and neuer vnsheathed but when we are to stricke at sinne and to skirmish with Sathan It is not good to make frayes with our brethren and to draw vpon their names If we cannot vse our weapons better the Lord will binde vs to the peace and take order that his people may goe more safely by vs. Instruction to auoide the companie of such sinfull hackesters that are neuer without such deadly weapons What can a Christiā doe or say or omit that will not set their tongues on worke And how can they open their mouthes to speake with their tongues but that they must needs spit venome If they be angrie their bitter raylings and reuilings shall haue sharp points keene edges if they be merrie they will persecute with taunts and girds biting iests howsoeuer they be disposed they will vomit our impious othes and blasphemies or such other corrupt speeches as will either bring griefe or infection 2. To be alwaies armed and wel fenced against thē because we shall haue necessary occasions diuers times to bee in presence with them That therefore wee seeke protection from God by prayer as the Prophet did saying Deliuer me O Lord from the euill man preserue me from the Psal 140. 1. 3. cruell man which sharpen their tongues like a serpent adders poison is vnder their lippes And withall let vs put on innocencie for that will repell their strokes and ward them off that they shall neuer hurt vs deadly True it is that none are so much laid at as they which are most blamelesse the greatest accusations and threatnings and scoffes are against them but yet they escape best of all others because they are least liable to all those kind of cursed speakings Doct. 2 But the tongue of wise men c. It is the propertie of good men to vse their lippes to doe good with them This point hath been in some part alreadie handled in the second clause of the sixt verse and we purpose if it please God to stand more largely vpon it in the fifteenth chapter verse 4. where is saide that a wholsome tongue is a tree of life Verse 19. The lippe of trueth shall be stable for euer and a lying tongue but for a moment THe meaning is that such as speake the trueth in vprightnesse will not varie in their talke but tell the same tale againe and be like to themselues in that which they shall say whereas lyers be in and out affirming and denying and speaking contradictions in the same matter Doct. Onely true men are constant in their words They goe not from that which they haue well spoken as they will not stand to that which they haue failed in as Iob professed of himselfe saying I will lay mine hand vpon my mouth Once haue Iob. 39. 37. 38 I spoken but I will answere no more yea twice but I will proceede no further This caused the Apostle S. Paul so seriouslie to cleare himselfe of all lightnesse and vnconstancie that the Corinthians should haue no suspition that with him should be yea yea and 2. Cor. 1. 18. nay nay but that his promises and preaching and purposes were stable and firme and vnchangeable Reasons 1 First their matter will helpe their memorie for that which is trueth once will be trueth euer so that the same ground and subiect remaineth still to repeate and reiterate as was to bee spoken of at the beginning Secondly the same spirit that worketh a loue conscience of the truth wherby men are made to be true doth neuer cease to be the same therfore as it seasoneth the heart guided the heart at the first so it will stablish the heart and direct the lips to the end For sinceritie and vprightnes is of all things most durable least subiect to alteration and change And that S. Paul assigneth for a cause of his vnuariable constancy that he minded not those things which he did mind according to the flesh whereby there should be with him yea yea and nay nay 2. Cor. 1. 17. Now liers doe want all these helpes they had neede to haue good memories to remember
if we doe not onely forbeare to lie but bee vtterly vnwilling that any other should tell a lie for vs. For that is the note of a righteous man that he hateth lying words as well as Prou. 13. 3. forbeareth to speake them And they shall bee shut out of the kingdome of heauen together which loue and which make lies Reuel 22. 15. Consolation to them that loue the trueth and exercise it the same God that hateth liers so deadly is as well pleased with true men that affect and practise that which he loueth so dearely Be it therefore that they are maligned for saying that which true is and hast not onely purchased euill will but hard dealing and that at their hands which seeme to be able to beare downe all before them yet know and remember that God maketh account of thee for thou art his delight and those that bee his fauourites shall find his fauour effectuall against all aduersaries for safetie and protection Doct. But they that deale truely c. That trueth which is acceptable to God consisteth both in speaking and doing Nothing can please him but the image of that which is in him and the streames which flow from him as doth this reall and operatiue trueth and not that which is verball and in word onely This is testified of the Lord Iesus Christ the deerely beloued sonne of God who is proposed to vs for a perfect example to imitate that he did no wickednesse as no deceit was found in his Isa 53. 9. mouth Reasons 1 First his word in many places doth commaund both and that equally and no where doth dispence with the want of either Secondly his spirit doth infuse both and that inseparablie and maketh euery man that hath attained to the one to be able to vse the other That which S. Iohn setteth downe in a more generall manner doth strongly confirme this particular point If anie man sinne not in word he is a perfect man and able to bridle all the bodie His meaning is not that some bee absolute without sinne in word and perfect without infirmitie in goodnes but that many be gracious without sinfulnesse though they haue their slips in speeches and sincere without wickednes though they haue their frailties in behauiour Thirdly both are infallible and essentiall fruites of regeneration and the Apostle doth perswade vs thereby to declare our selues to be of the number of the saints and faithfull saying Cast off lying and let him that stole steale no more Ephes 4. 25. 28. Fourthly both are required of them that would know and manifest themselues to be naturall members of the Church in this life and inheriters of saluation in the life to come Lord saith Dauid who shall dwell in thy Tabernacle who shall rest in thy holy Psal 15. 1. 2. mountaine He saith God that walketh vprightly and worketh righteousnes and speaketh the trueth in his heart Vse 1 Instruction 1. if we would haue the constant credit of honestie among men or the comfort of it in our owne soules or the allowance of it in Gods presence that wee bee not more smooth in words then faithfull in workes that men may not more beleeue vs to be true in speeches then the Lord shall discerne vs to bee trustie in actions Not to be ouerhastie to receiue their reports whom we are able to conuince of vnfaithfulnes in behauiour If God giue vs a caueat to looke to them and beware of them if he commend none to vs for credible but such as are righteous why should wee set light by his certificate and be credulous to hearken to sinfull persons especially sithence of all others they are most readie to fill mens eares with pernicious and hurtfull informations Verse 23. A prudent man concealeth knowledge but the heart of fooles publisheth foolishnesse A Prudent man he that is of good discretion and hath learned to be wary and circumspect concealeth knowledge not that he shutteth it vp altogether without any vse or benefit of it to others for that were contrarie to the profession which the Prophet maketh of that wherein euery godly man ought to follow him I haue not hid thy righteousnesse within my heart but I but I haue declared thy trueth and thy saluation I haue not concealed thy mercie and thy trueth from the great congregation Psal 40. 10. And that were contrarie to the testimonie which is giuen of wise men chap. 15. 7. The lippes of the wise doe spread abroad knowledge But he will obserue all good circumstances of speaking that it be in time and place when good opportunitie doth require it and good effect is like to bee wrought by it And contrariewise the heart of a foole which leadeth his tongue for guide it doth not doth set the tongue on worke either to vtter bad matter or that which is good in bad manner that euery man may see the folly which is in it Doct. It is not good for any man to speake as much and as often as he can but as often and as much as he ought Many wise sayings and sentences are inserted by the spirit of God into this booke to teach men how to be heedfull for the obseruation of this rule As when it is said that the tongue of the wise vseth knowledge aright Chap. 15. 2. And that a foole powreth out all his mind but a wise man keepeth in till afterwards Chap. 29. 11. Reasons 1 First this sparing of speech when men reserue themselues for fit occasions and only vtter that which serueth for vse doth giue a cleere testimony of a minde that is stored with vnderstanding and iudgement And this reason our text in hand doth offer vnto vs when it is said that a wise man hideth knowledge as a foole on the other side doth exercise the contrarie Wee deeme them not the most thriftie husbands and wealthiest men that will looke vp nothing in their coffers nor keepe any thing close in their purses but carrie al their monie in their hands and shew it to euery commer by and so doe they that haue no more matter within their hearts then all the standers by shall heare their lipes deliuer Secondly it is a point of humilitie to bee silent in modestie as pride and conceitednesse maketh men desirous to heare themselues speaking Thirdly their words are so much more desireable and better accepted as they are rare and few and seasonable How good is a word in due season saith the Scripture And a word spoken in his Prou. 15. 23. Prou. 25. 11. place is as apples of gold vpon pictures of siluer The ointment that is close kept in a boxe wil yeeld a sweter sauour when it is powred out then that which is continually open And wine fresh from the vessell hath a better relish then that which was drawne long before there was neede of it or any to drinke it Vse 1 Instruction to learne moderation and keepe measure in speaking vnlike to them that